Results 1381 - 1400 of 1443
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Results from: Notes Author: Emmaus Ordered by Date |
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Results | Verse | Author | ID# | |||
1381 | Why was the man speechless? | Matt 22:11 | Emmaus | 29273 | ||
Joe, I would agree with you that the analogy of the wheat and the tares is also helpful in this discussion and may be an even better comparison for the circumstances, but probably neither are perfect. But that is the difficulty with metaphors. And Ed raises the interesting difference between Matthew, in which the guest are invited and Luke 14:15 when the quested are compelled or made to come. But there is a difference in Luke. There no one is cast out. In Matthew it also says the good and the bad together were called in. But in Luke it is the poor, blind,crippled and lame; those who cannot fail to reconize their condition and the absolute necessity of a savior. Emmaus |
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1382 | Who is the man in this verse? | Matt 22:11 | Emmaus | 29185 | ||
I was thinking more like a man who made it into the church, where we never know a person's true heart, but when he gets to God in the receiving line he is seen for what he is, judged and thrown out of the Wedding Feast of the Lamb into the outer darkness or hell. He never made it past the lobby. Anyway with my previous post, that is how I read it for what that is worth. Emmaus |
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1383 | How important is your Church? | Bible general Archive 1 | Emmaus | 29124 | ||
Searcher, My answer is the same for both the universal and local Church. In this particular case speaking of the local. But the local cannot be disconnected from the universal and be effective any more than an arm can be severed from the body and be effective. And the same applies to the universal church being connected to Christ. Emmaus |
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1384 | How important is your Church? | Bible general Archive 1 | Emmaus | 29086 | ||
10 out of 10 Emmaus |
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1385 | Is John 3:16 for real? | Bible general Archive 1 | Emmaus | 29074 | ||
Dan, You are very close in your observations. Catholic theology treats justification and sanctification as a continuum. And the works after justification that have merit, I might point out, have merit only because by grace we are able to do them in Christ as members of his mystical body. Apart from Christ they have no merit. It is only "through him, with him and in him" that "all glory and honor is yours almighty Father, forever and ever, Amen!" This is the Great Amen prayer of the Mass just before Communion. Avery Dulles is the leading American Catholic theologian of our day. He was recently made a Cardinal by John Paul II because of his theological work despite the fact that he is not a bishop. Emmaus |
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1386 | Are Catholics saved because of religion? | Eph 2:8 | Emmaus | 28907 | ||
HHannaJr, You and some other may be interested to know that the Catholic Church does not teach Justification by works. Unmerited grace is what allows the redemmed sinner to receive the gift of faith and works in Christ lest the faith without works be dead. Faith and works in Christ are two sides of one coin. But the grace of initial Justification is entirely unmerited and gratuitous. Below is the actual teaching on the Council of Trent on this matter. The matter of clerical celibacy is a discipline peculiar to the Latin Rite and not a doctrine. Disciplines can be changed. Many Eastern Rites of the Catholic Church have married priests. HOW THE GRATUITOUS JUSTIFICATION OF THE SINNER BY FAITH IS TO BE UNDERSTOOD But when the Apostle says that man is justified by faith and freely,[44] these words are to be understood in that sense in which the uninterrupted unanimity of the Catholic Church has held and expressed them, namely, that we are therefore said to be justified by faith, because faith is the beginning of human salvation, the foundation and root of all justification, without which it is impossible to please God[45] and to come to the fellowship of His sons; and we are therefore said to be justified gratuitously, because none of those things that precede justification, whether faith or works, merit the grace of justification. For, if by grace, it is not now by works, otherwise, as the Apostle says, grace is no more grace.[46] 44. Rom. 3:24; 5:1. 45. Heb. 11:6. 46. Rom. 11:6. CHAPTER X THE INCREASE OF THE JUSTIFICATION RECEIVED Having, therefore, been thus justified and made the friends and domestics of God,[49] advancing from virtue to virtue,[50] they are renewed, as the Apostle says, day by day,[51] that is, mortifying the members[52] of their flesh, and presenting them as instruments of justice unto sanctification,[53] they, through the observance of the commandments of God and of the Church, faith cooperating with good works, increase in that justice received through the grace of Christ and are further justified, as it is written: He that is just, let him be justified still;[54] and, Be not afraid to be justified even to death;[55] and again, Do you see that by works a man is justified, and not by faith only?[56] This increase of justice holy Church asks for when she prays: "Give unto us, O Lord, an increase of faith, hope and charity."[57] 50. Ps. 83:8. 51. See 2 Cor. 4:16. 52. Col. 3:5. 53. Rom. 6:13, 19. 54. Apoc. 22:11. 55. Ecclus. 18:22. 56. James 2:24. 57. Thirteenth Sunday after Pentecost. |
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1387 | Who is the Lord of Time? | Rev 1:8 | Emmaus | 28766 | ||
Thank you Nolan. It just seemed appropriate to start off the new year with a prayer that focuses on the Lord of Time and all creation. Emmaus |
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1388 | Is John 3:16 for real? | Bible general Archive 1 | Emmaus | 28668 | ||
Dan, I have been following this very interesting thread. The question you are wrestling with is one that every Christian comes to at some point I believe. I like what Steve Indiana Jones has given you from Romans, Hebrews and Jeremiah. I am a minority voice on the forum coming from a Catholic perspective. But the questions you raised in this particular post to Jensen, makes me think you will find the following link of interest since it address some of the very questiosn you raise. It is from the Council of Trent addressing the question of Justification and how we are called and justified by grace. I think you will be surprised to see how it follows the line of your questions, although you may disagree on some but I doubt many of the points it makes. http://www.ewtn.com/library/COUNCILS/TRENT6.HTM#1 I have also alway found the following quote from the Catechism pertinent to the discussion of this matter. "Although in ways known to himself God can lead those who, through no fault of their own, are ignorant of the Gospel, to that faith without which it is impossible to please him, the Church still has the obligation and also the sacred right to evangelize all men." Hebrews 11:6; 1Cor 9:16 Emmaus |
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1389 | Can all be saved? | 1 Cor 5:5 | Emmaus | 28401 | ||
Sandre Satan is a person not the place of eternal punishment. Delivery to hell is eternal. Once in hell there is no getting out. I think the amplified translation of the verse above your post makes Emmaus clear what the verese means. Think more in terms of how Job was delivered over to Satan temporarily but not to death. He was not delivered condemned hell. And he was not delivered over to Satan for any transgression in his case. |
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1390 | Angel names. | Bible general Archive 1 | Emmaus | 28380 | ||
Hank, Raphael is found in the book of Tobit in Catholic bibles. Emmaus |
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1391 | Empty inside being a Roman Catholic? | James 2:17 | Emmaus | 28332 | ||
Serenetime, One of the nice things about the Catholic Church is that it is easy to find out what it clearly teaches. They print it in a catechism. Here is a link that takes you right to the section on Confession, followed by Indulgences and the Annointing of the Sick. You may or may not agree or find it convincing, but you will at least have it accuratley and in context. http://www.christusrex.org/www1/CDHN/healing.html#HEALING As for Mary and the Pope those formal teachings are also found in the Catechism, but you can click my name and then click for all my posts and see what I have said there about those subjects starting with number 8 of my posts. I don't believe this forum is the appropriate place for me to engage in Catholic catechetics unless that is incident to a discussion of a particular question about a scritural passage. Besides which I would only aggravate my carpal tunnel syndrome with all the typing. Emmaus |
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1392 | Empty inside being a Roman Catholic? | James 2:17 | Emmaus | 28325 | ||
Serenetime, You have some serious misunderstandings about Catholics and what they believe. Nothing of what you have said in your post reflects what I believe or think as a Catholic. Emmaus |
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1393 | what was the origine of sunday worship? | NT general Archive 1 | Emmaus | 28302 | ||
I am not sure if I undestand you correctly. Are you agreeing with my original post in which I took the position that Jesus is Lord of the Sabbath and He transferred his power to bind and loose to the apostles which applies also to the shifting of the day of worship to Sunday? I thought you were taking the position that the change was an unbiblical corruption of God's law indicating the corruption of the early Church. Perhaps I misunderstood. |
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1394 | WHO WROTE THE GOSPLES? THE APOSLES? | NT general Archive 1 | Emmaus | 28300 | ||
djconklin We are in agreement. The argument for the early dating of Matthew, pre 70 A.D. and the destruction of the Temple, also supports the tradition of the ordering of the Gospels with Matthew before Mark, which goes against the popular opinion of many biblical scholars of the past 100 years who have been influenced by the thought of historical criticism method which has obvious weaknesses in some areas that are now being made very clear. Emmaus |
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1395 | what was the origine of sunday worship? | NT general Archive 1 | Emmaus | 28291 | ||
djconklin, 1 Tim 3:15. Submitting to the judgement of the Church as a whole is what Church authority derived from Jesus, including changing the day of worship, is about. But I realize my opinion on authority and Tradition is a minority opinion on the forum, just as yours appears to be on Sabbath worship, and we are in disagreement on this matter. Emmaus |
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1396 | WHO WROTE THE GOSPLES? THE APOSLES? | NT general Archive 1 | Emmaus | 28290 | ||
I couldn't agree more about the sound historical basis of Tradition in this case and mnay others. | ||||||
1397 | Didn't the Babylonians pay attention? | Jer 25:12 | Emmaus | 28196 | ||
You would have thought the Jews of Jesus' day would have been ready for Him. But most were not and then the Temple was destroyed again. | ||||||
1398 | Why did God require only these things? | Jer 22:3 | Emmaus | 28195 | ||
It's just my opinion at this point, but I suspect the worshipping ofidols may preclude doing true justice, which requires focus on thew true God. And that is why God allowed them to be defeated and carried off into exile or left to rot like the basket of bad figs. |
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1399 | Song of Praise - in Daniel? | Dan 3:24 | Emmaus | 28030 | ||
Merry Christmas Searcher! You may be correct. But I suspect Motherturtlewood may have seen Dan 2:19 passage in her bible already, but did not recognize it as the passage she ws looking for if she had prevously seen the Song of Praise to which I referred her. It is a well known and loved passage in some circles. It is a kind of Canticle of Creation glorifying God the Creator. Nothing doctrinally controversial. You might want to check it out. If nothing else it is a beautiful prayer. Emmaus |
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1400 | Song of Praise - in Daniel? | Dan 3:24 | Emmaus | 28029 | ||
Merry Christmas Searcher! You may be correct. But I suspect Motherturtlewood may have seen Dan 2:19 passage in her bible already, but did not recognize it as the passage she ws looking for if she had prevously seen the Song of Praise to which I referred her. It is a well known and loved passage in some circles. It is a kind of Canticle of Creation glorifying God the Creator. Nothing doctrinally controversial. You might want to check it out. If nothing else it is a beautiful prayer. Emmaus |
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